《朱子家禮》（以下簡稱《家禮》）是近世東亞知識人實踐儒禮（冠昏喪祭）的共同文本。因時空、主客觀條件的不同，各區域的知識人在實踐儒禮時雖然皆以《家禮》為基本文本，但具體的禮儀內容仍須因時因地而制宜。《家禮》問世之後，為使人們能夠更加理解《家禮》的內容、並且順利實踐冠昏喪祭等禮儀，出版了許許多多有關《家禮》的解說書。明代《性理大全》本《家禮》及丘濬《文公家禮儀節》的出版不僅促進《家禮》的普及，而且《文公家禮儀節》出版後不斷被重刻，更成為此後《家禮》相關禮書編纂的一項指標。《性理大全》本《家禮》及《文公家禮儀節》作為儒禮實踐的文本，也東傳至朝鮮半島、日本、越南、琉球等區域。本文擬以如上背景為前提，從媒體史的觀點考察《家禮》透過出版媒體向東亞各地域傳播流衍的事實，以及近世日本知識人實踐《家禮》的情形和特色。“Chu Hsi's Family Rituals” is a text of ritual practice which were co-owned by East Asian regions including China, Korea, Japan, Vietnam, Okinawa and so on. It had a major influence on the social life of the intellectuals and the general population living in these regions. In East Asia, the text can be described as the East Asian world's total of cultural assets. The paper attempts to discuss the practice of Confucian intellectuals concerning Chu Hsi's Family Rituals in early modern Japan, especially from the viewpoint of media hitstory.